pilgrims So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue for we forgiue Little as we are wretches as we are we doe forgiue be intreated therfore O Lord to forgiue vs. For we glory be to thy name that we can so doe euen we forgiue where as signifieth because one put for the other Thus likewise There are two Sacraments because generally necessarie to saluation and if they were not so generally they were not Sacraments So that an argument might well be taken hence for refusing the other rather then inferring hereupon more then two Chemnitius his rule is this To a Sacrament of the Church there is required that I may so speake the generalitie of the commaundement of the diuine promise comprising all Ministers and all the faithfull of all times in the newe Testament An vniuersalitie he saith of the commaundement for time and persons both Ministers by whom and the faithfull on whom it is conferred One Simon Goulartius whom we haue alleadged in his notes vpon Cyprian writeth thus The ceremonies in ordaining of Ministers of the Church we commend so they be rightly and with edification obserued But Sacraments we deny them to be as which that is because they obtaine not a vniuersall vse For neither are all to be ordained but all are to be baptized and being baptized when they are in yeares they must come to the Table of the Lord. Doe men approue this reasō giuen by others and will they not take reason at our handes What is this but like wantons that will haue no bread at any ones hande but such a one or such a one they fancy though it be deliuered them as kindelie cut from the same loafe that others giue But because children make orts and are sicke of the wantons they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust to prize husks hogs wash as the vnthrift did when he was in a strange country We néed not apply it they are of vnderstanding whome wee make answere vnto God giue them as inward and inlie a feeling of that we know they well vnderstand This third interpretation wee adde from their mouth whose presence neare his highnesse person may giue assurance of a truth The word necessarie hath a twofold signification One more large the other more strict Large as that which is necessarie vpon supposition if it may wel bee strict without supposition as that if must needes bee what ere come of it The first wee call generallie necessarie the second strictly absolutely simply necessary There are two sacramēts as generally necessary in that significatiō takē at large meaning no more because naming no more but two thesetwo not simply and absolutly necessary as if a christian were damned without them but as generally necessarie that is when they may be had according to Christs holy institution The wordes as generall as generall might bee and that of ourpose to giue full contentment but the deuil enuieth the peace of the church and crosseth otherwhiles our best thoughts and purposes when wee most intend them for other mens satisfaction Chap. 16. The Catechisme saieth That the bodie and blood of Christ are verilie and indeed taken and receiued of the faithfull Not plaine of transubstantiation yet it fauoureth too much And the article of religiō 28. saieth they are taken and eaten onelie after a heauenly and spirituall manner by faith DId the Catechisme deliuer these words The bread and wine are verilie and indeede the bodie and blood of the Lord not onely changed in their vse and qualitie but in their naturall substance so as mens senses are deceiued that take the colour tast and quantitie of one and other to be the colour tast and quantitie of those elements For they are all vanished and the verie bodie and blood is hid in the shapes and shronded vnder those formes and bee the partie faithfull or vnfaithfull he eateth that verie naturall bodie and blood of Christ vnder and in those shewes inclosed did the catechisme say thus Surely then had it beene transubstantiation and sauoured too much But being neither so nor in part so neither too much nor at all our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church generallie in all our bookes contrarily professed and in this place particularly expounded For is not here in this sentence set downe a difference from Anabaptist and Papist The Anabaptist making them bare and naked signes the papist teaching as before briefly one clause distinguishing both dangerous opinions the bodie and blood of Christ verilie and indeede So then not onely bare and naked signes are taken and receiued so then not are onely as if there a stop and breath but are taken and receiued to shew they are not if out of vse and out of vse if not taken and receiued Of the faithful as if no faith then verily and indeede nobodie nor blood of Christ Of the faithful to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede vsed or not vsed bee the party faithful or not faithful For al this that our booke speaketh so expreslie yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble whereby many young persons that take all vpon credit 2. Machab. 6.24 might thinke that our church so long continuing the Gospell publikelie profest were now gone to another religion But what should wee looke for from them whose heart is not vpright to the presēt truth Verilie and indeede the words they stick at fauour as much of transubstantiation as these words of M. Caluin where speaking of the elements in the Eucharist he saieth They are not bare signes but ioyned to their truth and substance Non sunt signa nuda sed veritati substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis et veritate suasep arari oportet Cal institut lib 4. c 17. 15. Libéter accipie quicquid adexprimendà veram substantialemque corporit sanguinis domini communicationem Ibid. De modo siquis me interroget fateri non pude bit sublimtus esse arcanum quam vt vel meoingenio comprehendi vel enarrari verbisqueat atque vt apertius dicam expertor magisquam intelligam 32. Fios verècorpus sanguinem domini percipere P. martyr epest D. Bullingipag 1139. alibi Non igitur tantum panis vinum nectātum deitas chri sti c. Thes Aman. Pola Basil Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena neither must the sacraments by anie meanes be seprated from their truth and substance Anon after is added by him I willingly admit whatsoeuer may make for expressing the very
substantiall communicating of the body and blood of the Lord. Againe of the manner thus he writeth If any one aske mee I will not be ashamed to confesse that it is a higher secret then can be comprehended by my wit or declared in word and to speak it more plainly I findit more in experieÌ„ce in a comfortable féeling theÌ„ I can wel vnderstand M. Peter Martyr in diuerse epistles shewing his iudgement confesseth that the godly coÌ„municating in the holy supper doe verily receiue the body and blood of the Lord. In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire one Iohan HosmaÌ„ being respondeÌ„t the bodie of Christ is absent from vs in place but most present with vs by our vnion with him through the holie spirit dweling in him and he in vs. Therefore not onely bread and wine nor onely the Godhead of Christ nor onely the vertue and efficacie of Christ is present in that supper but also the very body and the very blood of Christ arpresent indeed in the holie supper Present they are not inclosed inuisiblie in with or vnder the breade and wine be in the first supper they were not so Adsunt non inclusa inuisibâ—liter in cum vel sub pane et vino quia in prima coena non suerunt Ibid. Ephes 3 17 Non delapsaâ—o coelo in terrena elementa Act. 3.21 Eam prasentiam non efficit fides sed spiritus Ibid. but present they are offred and exhibited Not the bread and wine for the promise is made to the beleuer not to the bread and wine Present they are by the holy Ghost and by faith Present they are not slipping out of heauen vpon the earthlie elements because the heauens must containe him till the restoring of all thinges Present with the minde carried vp into heauen by the holy Ghost Now in these places before where it is written that the very bodie and blood of Christ are indeede receiued and the verie substantiall communicating of Christ his bodie and blood one should haue twitted these learned diuines O this sauoureth too much of transubstantiation and crosseth the 28. article As if eaten onelie after a heauenlie and spirituall manner by faith it were not eaten verilie and indeede Verilie and indeede such opponents shew want of loue and truth and what maruell if they euer learne and neuer bee learned Carnall men take nothing for verilie and indeede that is heauenly and spirituall For did they then must they thinke this to be a truth which more then seemeth that verilie and indeede they doe not Chap. 17. Of matrimonie O God which hast consecrated the state of matrimonie to such an excellent misterie that in it is signified and represented the spirituall marriage and vnitie of Christ his church This is directlie contrarie to the word of God Ephes 5. which teacheth the vniting of Christ to the church his loue to it and the churches obedience to him teaching how the man should loue his wife and the wife obey hir husband this is repeated 4. times and still the similitude drawne from Christ and his church FIrst the place in the Communion book quoteth not any text either in the Ephe. or els where Secondlie since truth in anie kind is not directlie contrarie to truth neither can this bee nor is it to the worde of God And that it is not appeareth here in because as face answereth face in a glasse soâ—â—ofe similitude exâ—resseth â—â—â—ther and therefore as it is true that Christs mariage representeth the mariage of man and wife so the mariage of man wife doth represent Christs mariage 3. Ephes 5.23.31 â—8 The place in the Ephesians speaketh of Christ and his Church so doth it of Adam and Eue vers 31. so doth it generally of all vers 28. and therefore an inâ—urie to streighthen it more then that quotation doth 4. No heresie is it nor any whit contrary to Gods word to say that in maried couples is represeÌ„ted vnto vs che mariage of Christ to his spouse For it is the properlie of things that are alike to set out one another And if it be true that in the ioyning of Christ to his Church the vnitie of man and wife is expressed then also on the other side in the fellowship of wedlocke twixt man and wife is the memorie of Christ his loue to his Church renued In this case for confirmation of that sentence August de bono coniug c. 18. alibi Annon audis Paulum dicentem quod â—uptiae sunt sacrameta imago dilectionâ—s Christs quam erga ecclesiam declarauit Chri so homil 56. in Geneâ— 29. MatrimoniuÌ„ est similitudo quam Christs atque ecclesiae coniunctio signi ficat Whit. con Duraeum de pa radox p. 656. Matrimonium typus imago fuit verè diuini spiritualss coniugii quod futurum erat inter Christum ecclesiam Bucan institut theol loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum â—uae inessabilis et paternâ—a charitatis significare volussti quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat narratio de Nabale aske the iudgement of Diuines elder and later not ingaged in the question Elder Saint Austin and Saint Chrisostome Austin in many places of his works Chrisostome more briefly Hearest thou not Paul saying that marriage is a mysterie and the image of the loue of Christ which he hath declared to his Church Of our later writers Doctor Whitakers against Dur Matrimonie is a similitude wherein is signified the ceniunction of Christ and his Church Bucan in his institution Mariage saith he is a tipe and figure of the truly diuine and spirituall mariage which was afterward to be betwixt Christ and his Church To this purpose the same writer quoteth Paul Ephes 5.23 The Church of Tigurin vseth the like in the celebration of Matrimonie as we do where these words are set downe O God which by the bond of Matrimonie an excellent and secret bond of thy vnspeakable and fatherly loue wouldst signifie when by a mariage duetie it pleased thee in truth faith to couple our soules vnto thee the true spouse Lauater in his storie of Nabals life death saith that Mariage is a mysterie of the couenant twixt Christ his Church Chenâ—nitius handling the title of Mariage speaketh as our Communion Booke dath Coniugium dâ— cissima est imago Christi ecclesia sicut ex plicatimem il lam tradit Pau lus ephes 5. CheÌ„ nit in exam coÌ„cil Triden Mariage saith he is a most sweete image of Christ and the Church as Paul maketh the exposition For whereas Eue is framed of the side of Adam fallen a sléepe that she is bone of his bones this the auncient make a godly interpretation of
all to say to the Communicants Take yee eate yee drinke yee But vnto euery particular person Eate thou Drinke thou which is according to the Popish manner and not answerable to the forme that our Sauiour did vse One false principle bréedeth many errors Arist Physic lib. 1. c. 2. For see their argument how it is concluded That which will not stand with the words of institution eate yee that is forbidden But to say take thou eate thou drinke thou stands not with the words of institution eate yee drinke yee c. Therefore to minister it in such words is without exception forbidden But a weake eye may see the weakenesse of this reason Must we tye our selues vnto euery syllable And if Christ speake in the plurall number of more may not we speake in the singular number of one and one apart by themselues which howsoeuer singled are more then one being reckoned together For so is this Eate thou Drinke thou Being but of two how much rather Which in effect is as Christ commanded Eate ye Drinke ye c. So doe they But say must we needs tye our selues to that very syllables which Christ spake in that expresse forme which he vsed then leaue we our naturall language and speake we Siriack or some such like because he so deliuered the wordes of institution And must we vse these words Eate yee once for all and no other Why then is not a complaint taken vp against other Churches beyond the Seas where one Minister commeth and saith vpon deliuery of one part of the Sacrament Minister ecclesia vnicuique ad canam accedenti partem de pane domini defractam porrigent dicate panis quem frangimus c. mi. Formula ad nist Catech. pag. 296. The Bread which we breake is the Communion of the body of Christ Then another Minister of the Church reaching the Cuppe sayeth The Cuppe of blessing which we blesse is the Communion of the blood of Christ In Sermons we doe not distinctly speake to one man apart from another therefore neither is it conuenient to speake these words Eate thou drinke thou seuerally to man after man This is no reason at all For first we know how in Sermons many whose massie bouldnesse ouerballanceth godly wisdome furiously conuent the consciences of men Not amisse to speake to mens harts out of Gods word plainely and truely but splenetickly to gall mens persons as if men would call them distinctly by their proper names growing into particulars by a finger-pointing description culling a man out thus Thus attired thus sitting in such a pew c. We hould not fit The fault is not better knowne then they are that make the fault Scio me offensâ— rum esse quam plurimos qui generalem dâ— viti is disputationeÌ„ in suam refâ—ruÌ„t coÌ„tumelians dum mihi irascuntur suam indicant conscientiam multo peins de se quam de me iudicant Ego enim nen inem nominabo nec veteris comâ—dia licentia certas personas eligam atque perstringam Hieron ad Râ—st epist de viuinds forma A generall discourse will reach home I know saith Saint Ierom that I shall offend very many who referre a generall disputation concerning vice to their owne shame and while they are angry with me they shew their owne conscience and doe iudge farre worse of themselues then of me For I will name no man nor after the licentious manner of the olde comedie will I choose out certaine persons to perstringe them Here we learne how it is not safe to speake vnto men personally in our Sermons and that they who doe so are rather satyricall then other But come we to the second branch of their comparison which is rather a disparison if it be rightly called For the Sacrament is not so to be ministred as Sermons which are published in generall termes but more particularly and by personall application Because first though Christ said Eate yee Drinke yee collectiuely all at once yet that distributiuely he did not they must proue before we reuerse that forme we haue receiued 2. In ministring coÌ„forts we may distinctly speake to euery one in his own persoÌ„ because it is a part of the glad tidings of the Gospell but in denouncing of Gods iudgements so warrantably we cannot doe 3. Our voice comineth vnto all at once but distributing the Sacrament is to man after man 4. These pettie controuerst Diuines that are so hard to please allow in Baptisme that the Minister say I Baptise though our Sauiour spake in the plurall goe yee and Baptise And if in one Sacrament the application must be made why not in another séeing that Sacraments are applicatorie seales of that righteousnes of faith To iustifie their opposition they might alleadge against vs the manner of the Gréeke Church which saith not as we doe I Baptise thee Baptizetur N. seruus Christi in nomine c. but let N. the seruant of Christ be Baptized in the name c. But will we know why this is not misliked and in the Sacrament of the Eucharist the other is our Antagonists want neither stomacke nor will but the onely reason why they doe not is some forraine Church beyond the Sea retaineth the forme which we doe vse In briefe to fit both their scruples whether Eate yee or in particular Eate thou the answere Non praescripsit suis ministris Christus quibut vel quot vo cibus essent vsu ri c. sed actuÌ„ ipsum definist Bez. Qq. Respon pag. 85. Formula in latinis ecclesiis ob seruata mihs videtur admaÌ„datum domins propius accedere confirmaÌ„ dae baptizandi fidei accoÌ„mada tior Ibid. which Master Beza maketh in the words of Baptisme may sutably be vsed in the words of the Eucharist Christ hath not inioyned his Ministers what and how many syllables they must vse in the function of their calling but he hath limited the Act when he commaunds them to Baptise And whether they say I Baptise thee or let this seruant of Christ be baptized the matter is not great so the forme of the very Act be obserued And yet saith he to speake as it is the forme in the Lattin Churches me thinks commeth nearer to the commandement of the Lord and is farre more fit to confirme the faith of the partie baptized Because the Minister speaking of himselfe in the first person I baptize and putting to the pronoune thee maketh the minde of the partie baptized both to obserue the action more diligently as if God himselfe were then present doing by himselfe what the Minister by word of mouth testifieth as also to apply the promise to himselfe properly and peculiarly No hard matter to fit this to the present occasion why in the Euchatist we vse these words Eate thou Tum ad promisstonem propriò ac peculia riter sibi applicandam Ibid. First because often repeated better remembred 2. Because of the speciall
vtterance And diuerse examples might be alledged for the equitie of such their humble penitent submssiue publicke leuerall confessions But we content our selues with this for this time Chap. 13. In the last Rubricke of the communion Note that euery practitioner shall communicate at the least 3. times in the yeare of which easter to be one and shall also receiue the sacraments and other rites according to the order in this booke appointed THat is Hee shall communicate to and with the Saints for communicating is twofold in scripture to them by way of releefe with them in prayer thanksgiuing other bolie duties so often as occasion is ministred And for feare hée will slip his necke out of this yoke or may by some vrgent occasions be drawn away he is to note that at the least 3. times in the yeare of which Easter to be one when also he shall receiue the sacraments and other rites The ministration of Baptis whither for himselfe or his little ones For baptisme was of old administred at Easter and Whitsontide as the booke sheweth in another Rubricke in the page following The Rubricke speaketh in the plurall number Shall also receiue the sacraments It doth but either it taketh the word sacraments properly or at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 12.1 For so the word sacrament may be taken Properly there are but two and in that construction it beareth this sense He shall also receiue the sacraments that is he shall also receiue one of the sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 6.1 Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 6.45 so this the sacraments namely that second after the first or like vnto that Ioh 6.45 a sentence writteÌ„ in the prophets that is one of the prophets namely Esay Synecdoche integri P. scator indofinitè loqui solet vulgus Beza For the vulgar people vse thus to speake indefinitlie After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified which cannot be done by children Sacraments saieth hee are misteries whereunto none are admitted SacrameÌ„ta sunt mysteria ad qua non admittuntur nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter pag 3â—9 coluÌ„ 1. but such as indued with faith can vnderstand and discerne the signe from the thing signified Where this word sacraments vnderstood of the Lords supper for of that hee intreateth must needes be taken for one of the sacraments Secondly this worde sacraments is taken at large for rites as the terme accompanying doth well imply He shall also receiue the sacraments and rites as appeareth in another Rubricke where it is saide by the holie sacraments of his bodie and blood that is the consecrated bread and wine As for the wrong conclusion which men doe wrest vpon those wordes followeth not at all but rather the contrarie as may appeare by these two arguments 1. The sacraments and rites which the Communion booke appointeth and no other a parishioner is to receiue But more then two sacraments the communion booke appointeth not and therefore a parishioner is not inioined to receiue more 2. the placing of the words necessarilie inforce asmuch Not that euery parishioner shal communicate and also receiue the sacraments and other rites For had the booke meant other sacraments as of pennance confirmation c. Hee would haue set them in this order Not that euerie parishioner shall receiue the sacraments and other rites and shall also communicate Because in a popish sense parishoners are first brought to eareshrift and then after haueing done pennance c. They are suffred to communicate But the contrarie order is here set downe and therefore must needs and doth intreat a contrarie interpretation In the second exhortation to the Communion which sometimes is to be saide at the discretion of the Curat there are these wordes Our sauiour Christ not onely to dye for vs but also to bee our spirituall food and sustenance as it is declared vnto vs aswell by Gods word as by the holy sacraments of his blessed bodie and blood Here the booke stileth it by the name of sacraments where it should not so bee but rather by the holy sacrament of his body and blood c. This obiection may wel serue for an argument that the book meaneth by the word sacraments Baptism itum tum intersorts quo Christus nos spiritu saÌ„cto baptizat igne tum exterioris c. lun parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus statos baptizandi dies Cal. Heb. 6.2 Baptisma tum meminit plurali numero non quod iteratus vnquam sed sed quod plures Catechumini so lereÌ„t ad baptis conuâ—nire Beza Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnanobis et illis fides vnus Deus idem Christus eadeÌ„ spes eadem lauacra sacrameÌ„ta Tertull. de velan virg c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta Hieron in 2. Thes 2. Sensus est Apostolicam traditionem nihil aliud esse quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt Iunius contra Belarm de Ro. Pontis lib. 4. c. 4 2. parts which make but one yet are two parts namely the body and blood answereable to the outward elements which are like 2. eyes though but one sight One signe alone is called a sacrament how much more being more may they bee called sacraments If so why not then the rather at what time the thing signified is implyed therein being as the other was bread and wine so this in a sacramentall relation the body and blood of our Lord Iesus An argument to proue so much may be this by way of more then probable consequeÌ„t If the holy Ghost speaking of baptisme which is but one calleth it baptismes as more either because outward inward so M. Iunius interpreteth it that is the element the thing signified which numbred seuerallie are two or because of the solemne set dayes ordained in the primitiue church for baptisme as M. Caluin renders it or because many striplings nouices in the faith did meet together at one time as M. Beza thinketh then may this also though but one yet bee multiplyed for number in the same sense because as then many were baptised at one time and therefore baptismes so one coÌ„municating many times it may bee called sacraments A speech somewhat vnusuall yet not vntrue Baptisme is but one saieth S. Paul yet in the language of auncieÌ„t fathers as Tertullian and S. Ierom and others it is not strange to say the sacraments of
conclusion shal be to you with the wordes of Saint Paul to his scholler Timothie and in the same manner I rpotest before the Lord that yee striue not about words 2. Tim. 2.14 which are good for nothing but to peruert the hearers he might vnder Apostolical correctioÌ„ be it spokeÌ„ haue said which peruert the readers VVherefore intreating your care diligence to bethink your selues better then you haue done I coÌ„mend you to God to the grace of our Lord Iesus Christ whose holy spirit be with vs all Amen To the Christian Reader NOtwithstanding that my weekelie and dailie vrgent occasions scarcelie aford mee any laisure to write much specially in this kind yet because of a former promise made as also somewhat I confesse was left vnanswered I haue renewed these paines for thy sake good Reader whom I intreat if thou bee not partiall and vnlearned to become an indifferent iudge of the answere once heretofore and now againe farder tendred Would thou didst knowe how painefull and chargeable a worke it hath beene vnto mee surely then might I hope it will proue thank worthie Howsoeuer thus farre I presume of thy charitable Christian affection whereunto thou art dailie called vpon by the operation of Gods spirit in the ministrie of his worde that I shall haue thy praiers to him for mee Other recompence I looke not for and lesse thy loue cannot yeeld mee Throughout the whole argument handled in this and the former booke I haue dealt with men of some learning and grauitie to whome peraduenture in manie respects thou maiest thinke me far inferior and J think the same But to the glorie of God be it spoken the truth of the cause I vndertake herein I well know I am nothing inferior Yea did I spare my appeale to the truth for anie thing I see they are compassed with like infirmities as my selfe and others So little cause haue they or others for them to boast of their learning zeale integrity and painefulnesse which is made their crest in the worlds blason of their commendable well doing Such popular applause I alway suspected holding S. Austin his choise best if anie must needes haue such applause Toleramus illased tremimus inter â—lâ—aâ— Aug. de verb dom sâ—rm 5. yet to feare and tremble when they haue it A danger which were the lesse if the vnitie of the Church and the saints were not iniuried thereby in prizing of one to the disgrace of manie others But to leaue this to the effects better or worse which may follow vpon it I am to remember thee of one thing had like to haue escaped my memory and so peraduenture thy knowledge namely whereas in the former part of our answer I set downe the Reasons for refusal of subscription al together and afterwardes in the handling did refer thee with this watchworde See their reasons c. J haue chosen as I thinke a better course to set them and their answer ioyntly together that in seeing one thou maiest see both holding it lesse comber some to the Printer and euery way more conuenient for thy selfe Some other things there are which I would giue thee notice of but considering thou hast much to read if thou read all and I pray that thou so doe it shall not bee amisse to abridge this preface And therefore requesting thee to turne ouer a new leafe see the chapters and their contents in the Page following The Contents of the Chapters in this Booke and in the APPENDIX which APPENDIX beginneth Pag 156. and so forward continneth to the end of this Booke OF Buriall chap. 1. Pag. 1. 2. 3. 167. Praiers dare not presume chap. 2. Pag 20. 21. 182. vnworthinesse in asking chap. 3. Pag 37. â— 183. Rubricks how vnderstood chap. 4. Free from all Aduersity chap. 5. The name PRIEST chap. 6. Christ this day to be borne chap. 7 Fall into no sinne chap 8. Kneeling at the Lords supper chap. 9. Priuate Communion chap. 10. Pag 65. 172. Confirmation chap. 11. Pag 79. Confession made by anyâ—t the Communion chap. 12. Pag 97. 204. Euerie Parishioner to communicate and receiue the sacraments chap. 13. Pag 100. Faith and Repentance in persons to be baptized cap. 14. Pag 104. 166 Two sacraments generally necessarie chap. 15. Pag 107. 172. The bodie and blood of Christ chap. 16. Pag 110. Matrimonie an excellent misterie chap. 17. Pag 112. From fornication and all other deadly sinne chap. 18. Pag 114. From suddaine death chap. 19. Pag 115. Often repetition Good Lord dâ—liâ—â—r â—s chap. 20. Pag 119. Three orders of Ministers chap. 21. Pag 126. 227. Receiue the holie Ghost chap. 22. Pag 127. 235. 236. Matrimonie how a sacrament chap. 23. Pag 146. Pluralitie of wiues chap. 24. Pag 149. 239. The Printer to the friendly Reader Hereafter in this booke Pag 156. followeth the APPENDIX or Compendious briefe which we cal An Answer to the additionals Wherfore we intreat thee good Reader to take euery Page after the 156. so forward to be to that purpose though we haue not set down that same title in these expresse termes nor now cannot wel the Booke being as it was already finished before wee did remember our selues hereof The APPENDIX or Additionals begin at Pag 156. Ratio I. NO reasonable sense as in these following 1 Ephes 5.13 what is manifest the same is light Read for Epist. on the third Sunday in Lent Pag 157. 2 Collect for Trinitie sunday In the power of the diuine maiestie to worshippe the vnitie 158. 3 Euery parishioner to communicate and to receiue the Sacraments Ibid and Pag 100. 4 Ephesians 3.15 God the father of all that is called in heauen Read for epist on 17. sunday after Trinitie 159. 5 Luke 1.36 this is the sixt moneth which was called barrâ—â— read for epist on Annunciation to Mary Ibid. 6 Psalme 5 8. or euer your pots be made hot 160. 7 Psalme 68.30 when the companie of speare-men c. Ibid. Ratio 2. Contradiction 1 COnfirmation no visible signe and yet a visible signe Pag. 79. 160. 161. 2 But two sacraments and yet Confirmation is made 〈◊〉 79.162 Ratio 3. Vntruth 1 INnocents called Gods witnesses 162.163.226 2 Faith and repentance in infants how 104.165 3 Children baptised haue althings necessary to saluation 166. 4 Sure certaine hope of euery one to be buried Pag 1. 167. 5 Nothing ordained to be read but the pure word of God 167. 6 Read without breaking of one piece from another Ibid. Ratio 4. Doubtfull maters 1 ARchangels and Michael for one 168.227 2 Baptisme meerely prinate 172. 3 Conditional baptisme Ibid. 4 2. sacraments onely as necessary 107.172 5 Prinate communion 65.173 6 Ceremonies apt to edification 173.190.190 7 Ministers Priests 173. and before chap. 6. 8 Prinate absolution 173. Ratio 5. Scriptures disgraced 175. 1 APocrypha called scriptures Ibid. 176. 2 Read on a holyday rather then Canonical 177. 3 Canonical left vnread 178. 4 Apocryphal read
once doe not vsuallie fall vpon the church in one onely age But as S. Austin well noteth vpon Deut 29.20 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him All saieth that good father cannot come to one man for he cannot die so often so many seuerall kindes of death as are set downe in that booke But all he said for anie Or els this word all may be taken for most as Rom 1. Because your faith is published throughout the whole world that is in all churches of the whole world An hiperbolicall or excessiue speech For the Apostle thereby meaneth most churches or verie many churches So in this petition here all aduersities that is most aduersities Sixtly Aduersitie may be taken here for what euer is aduerse and contrarie to soules health whither sinne or the punishment for sinne Sutable whereunto is that petition which our sauiour taught his disciples Deliuer vs from euil which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill some vnderstand sinne others vnderstand death But vnder this name are comprehended all euils of sinne and punishment whither they be present or to come So as in asking that God deliuer vs from euils we craue that he do send vs no euill but deliuer vs from all euils present to come both of sin and punishment c. Read the place in Vrsinus his Carechisme Seuenthly through thy protectioÌ„ may be free from al aduersities that is being taken into the trust and custodie of God and by his protection secure ouer sinne death the gates of hell and the whole kingdome of Sathan we may continue vnconquered Implying All it is free from is by his protection as he that is saide to teach All the schollers in a town not that All in the towne are taught but that all which are taught are of his teaching so not that the church is free from all but that all she may be free from may be by his protection as S. Austin interpreth that in 2. Tim 2.4 All men are saued not that all are saued but that all which are saued are saued by him Non quod nullus sit hominuÌ„ quem saluuâ— fiers velit sed quod nullus fiat nisi quem velit Aug. ad Lauren c. 103. Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church are the like wordes Asswage and stay thy corrections and so at length by deliuering them from all their troubles Wee in our leiturgie say All aduersities which they call corrections and all troubles Graunt it good in theirs after their meaning then cannot it bee misconstrued in ours being to the same sense and purpose Now when so euident a truth in the manifold explanation sheweth it selfe they who haue had a hand in wounding the credit of our church about this prayer will in the end receiue condigne reproch and well worthie are they for their fond defamations raised against that which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised Cap. 6. Of the name Priest The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office which is neuer found in the new testament giuen to any minister but to Christ And good reason it 〈◊〉 giuen the minister of the word as the name of his office in such sense as our church intendeth For so is it generally found in the new testament In the whole bible there is mentioned onely 2. sorts of Priests the one of Aron the other after Melchisedecke TWo sorts of Priests offering to God some visible externall present as sacrificeing vnto him wee read in the bible But if our word Priest being lished for that in the originall hebrue wee must knowe there are more theÌ„ onely two sorts of Priests For the original word in in Hebrue signifieth a principall honourable officer of chiefe noâ—â— whither in ecclesiasticall or eiuill occasions Cohen In which sence Pâ—â—â—phar because of his enmient place about Pharao hath the name Genes 41.45 whose daughter Ioseph maried So the sonnes of Dauid who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Châ—o 18.17 2. Sam. 8. 2. Sam. 20.26 And because Aaron his sons were to be of greater account then the Lenite this name of preheminence they distinctlie had from the rest In the Greek of the new testament there are two words both translated by this same word Priest signifying a sacerdotall office in sacrificing or els taken for an auncient and elder in which sence commonly it is the name of a minister of the gospell and so the word from Presbyteros and presbyter contracted and made short Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Priest The occasion intended may charge our language with penurie and want of words in that she is inforced to make one english word interpreter to them al and did we speak latine the plea we put in would be of more force but in our mother tongue which we vse it is not against vs nor our letturgie Aarons priesthood with the name together with all therest of the Ceremomes had their end by Christ which to renue were to deniâ— Christ Yet they so haue not their end by Christ but the ministers of the gospell succeede Aaron in teaching and praying for the people which dueties belonged to Aaron and die not with him The priest his lips should preserue knoweledge Malac. 2.7 and of him should the people aske counsell which verie course continueth in the ministers of the worde and sacraments So if ministers must bee Priests by their office it must needes be of the Popish sacrificing order which I hope none dare affirme So must ministers of the word be Priests by their office yet no néed they be of the Popish sacrificing order For they are Priests as the word is giuen them in the new testament that is auncients and elders And reason it is they should be so thought because of that originall whence our english word is deriued For it is not home borne but a stranger first a greek then latine now english And that very word which the holy ghost calleth vs by in that new testament is the grand-sire to this name priest Wherein our language if anie complaine of hir pouertie that shée is not copious as that griek is yet may reioyce in this hir dexteritie that she giueth the name in that very same characts the other doth To affirme a Priest and Priesthood doth derogate from Christ Iesus who hath put an end to Priest and Priesthood True it doth to meane a sacrificer of a carnall reall external propitiatorie sacrifice of the very body and blood of Christ vnder the formes of breade
specially designeth what was shewed in the generall The briefe of all which answere is that in the generall it is diuine in the speciall it is humaine Being therefore at the solemne time of prayer for the Minister prayeth ouer the Communicant The body of our Lord Iesus Christ that was giuen for thy body preserue it to eternall life c. And of thankesgiuing for therefore it is called the Eucharist we must take this action as a diuine ordinance though appointed by men and from men yet not barely men as opposit vnto God but such as are sanctified and guided by the spirit of the Lord for so may we assure our selues and it is our reioycing that our Church is so to be accounted at this present This kneeling was neuer vsed in any other Sacrament of the olde or new Testament Circumcision Passouer or Baptisme Where they vrge in Circumcision it was not so nor in Baptisme how doe they proone it A Catholike affirmatiue hath either néede be or giue a Catholike proofe Because the Paschall Lamb was eate standing meane they this must be so to and if standing how then kneeling To be of one minde standing of another minde sitting argueth inconstancie By that reason of theirs the conclusion may inforce staues in our hands for so the Hebrewes eate the Passeouer Such post hast men make to be deliuered of an vntimely argument But they whose it is reply in our defence that we who kneele before the Sacrament detest Idolatrie Which spéech of theirs we doubt not but is vttred vpon their knowledge For in another place before alleadged they tell vs Part. 1 pag. 18 30. that the Minister must not affirme more then he knoweth Since therefore they know so much we haue done yet they that so speake prosecute it thus farre against vs. It is graunted They that kneele before the Sacrament detest Idolatrie yet their outward bowing to or before a creature in the matter of Gods worship is a breach of the second Commaundement Thou shalt not how downe nor worship A strange definition of Idolatrie For then by that reckoning if a man kneele his Bible lying before him he is an Idolater then Peter at the raising vp of Tabitha must be so charged for he kneeled on his knées and turning himselfe to the dead budy said Tabitha arise yea then may we not kneele at any time For how can we knéele but it is before some creature in heauen or in earth either Angles themselues or our bréethren sisters where we are and liue or the roofe and wals and whole edifice where we pray valesse peraduenture these are not to be thought creatures but must be stiled by some other name Againe where it is obiected that bowing before a creature in the matter of Gods worship is a breach of the second Commandement it is very materiall to know what they meane by these words in a matter of Gods worship If they meane the time or place of diuine seruice sure we are that kneeling is expedient to professe our humilitie in the houre of solemne prayer which then is performed by the Communicants If they meane bowing to or before a creature it selfe in a matter of Gods worship that is exhibiting diuine worship vnto the creature which is due vnto God they knowing that we detest Idolatrie know also that we detest that doctrine But if in the time of the words of holy institution then pronounced they call the Elements of Bread and Wine Popish Images or Idols and estéeme our howing to be no other but Idolatrous at such time as that blessed Sacrament is administred of the two we had rather be held though falsly superstitious then truely prophane for so speaking and yet to the glory of God we may and doe proclaime our vtter detestation of all superstition prophanenesse As for the meaning of the second Commaundement hitherto alwaies we vnderstood this clause Thou shalt not bow downe to them nor worship them to forbid vs worshiping or bowing downe is them which God there mentioneth such as we make vnto our selues either grauen or the likenesse of some such in heauen or in earth Now we demand whither those sacred Elements are of our making or doe we make them to our selues or be they grauen or doe we bow downe to them If so hold vs Idolaters and pertake not with bs in that sinne But being not so estéeme of vs as the Ministers of Christ and faithfull disposers of those holy mysteries The summe of all is Our bowing at that time is an outward reuerenec we thinke méete should be perfourmed because of that holy action which is then in hand namely a religious communicating of that blessed Sacrament of the very body and blood of our Lord Jesus partly to stirre vp in others a more religious estimation of those diuine seales Seiungimus nos ab Epicureis coÌ„ temptoribus â—ysteriorum excitamus alios adveram reuerentiam ne occasio detur simplisioribus c. partly to remooue all prophane thoughts of Epicures and like contemners partly to put a difference hereby euen externally from other Bread Vulgares concoe â—ationes and Wine which at home or in our Gossiping and publike feasts we receiue as the good creatures of God with thankes giuing but standing or sitting neuer kneeling as we vse to doe in receiuing this Sacrament and therefore we giue it the more reuerence because it is more then ordinarie Bread and Wine And if for feare of Idolatrie it be dangerous to kneele so is it to stand for a man may commit Idolatrie standing 2. If for feare of Idolatrie it be dangerous to kneele so is it to vncouer our heads for this ceremonie also we vse in the matter of Gods worship Now how seemely that is let the indifferentest giue iudgement 3. If so necessarie to kneele because our Sauiour did it at other times then are we not alone to be reprooued but other Churches also that receiue it standing walking c. A ceremonie wherein we iudge not them neither should they or any else condemne vs. But to be reproched for well doing we account our Crosse and we will beare it For this same reason the Popish Wafer-cake was remooued as in the Rubricke of the Booke of Common prayer For feare of Idolatrie was the Wafer cake remooued yet not kneeling forbid because the reason is not alike For the Wafer cake did many waies offend 1. For the substance because it was not vsuall as that which our Sauiour had 2. In the qualitte for the thinnesse did not so fully represent the forme of ordinary Bread 3. The fashion was round 4. The stampe vpon it was we thinke the Image of Christ crucified 5. The grosse opinion then had of it as that it was really corporally and carnally transubstantiated Christ himselfe and only in outward shew a Wafer cake All which opinions being now confuted we by the preaching of the Gospell better instructed the commendable practise
the feruler more fit themseles to be vnder a ferular The gentle admonition that was the first bate for this idle debate then rawely entred since ouer hotlie followed but vainelie and vnfruitfullie God hee knoweth and wée deplore maketh this an occasion of their lamentable separation Yee should first proue say they that the priuate communion is agreable to the worde of God And is it not reason they should first proue that we inioyne a priuate communion before they inioyne vs to proue what they now reproue Looke ouer the booke of common prayer from the first worde to the last lease it were an aduenture warrantable should the maine cause lie on it to iustifie all by this one and not to spare a solemne protestation that wee will loose the whole cause if they can make good but this one single singular accusation and take them at their bare worde priuate communion Shew they or anie for them where wee vse these termes Name the leafe page sentence line anie sillable that beareth to any such purpose Meane they it in these wordes of the Rubricke There shal bee no celebration of the Lords supper except there bee a good number to communicate c. or in these following If there be not aboue 20. persons in the parish of discretion to receiue the communion yet shall there be no communion except 4. or 3. at the least communicate Where a good number is to communicate where at least â— or 3. are to communicate no iust suspicion of ministring to one alone Peraduenture the words they mislike are not in the stile title of the coÌ„munion but in some other place What theÌ„ Turne we to yee coÌ„munioÌ„ of the uÌ„cke where the Rubricke is thus For asmuch as al mortall men be subiect to manie sudden perils diseases sickenesses and euer vncertaine at what time they shall depart out of this life therefore to the intent they may be alwaies in a readines to die whensoeuer it shal please almigty God to call theÌ„ the curats shal diligently froÌ„ time to time but specially in the plague time exhort their parishioners to the oft receiuing in the church of the holy coÌ„munion of the body and blood of our sauiour which if they do they shall haue no cause in their sodaine visitation to be vnquiet for lacke of the same But if the sicke person be not able to come to the church and yet is desirous to receiue the communion in his house then he must giue knowledge ouer night or else earely in the morning to the curate signifying also how many be appointed with him hauing a conuenient place in the sicke mans house where the curate may reuerently minister and a good number to receiue the communion with the sicke person c. A quicke eye may soon ouerhip these words in the church which considered satisfie to the full and shew it must be in publick Other words there are in an other place following at the time of the distribution of the holy sacrament the priest shall first receiue the communion himselfe after minister vnto theÌ„ that be appointed to communicate with the sicke Here stil in these places are more then one to ioyne with the minister and therefore is not the communion ministred to one alone Where then is it they haue somuch as the least them for pretence of dislike It may be these words insuing But if a man either by reason of extremitie of sickenesse or for want of warning in due time to the curate or for lack of company to receiue with hm or by any other iust impediment do not receiue the sacrament of Christ his body blood then the curate shal instruct him that if he do truely repent him of his sins stedfastly beleeue that Iesus Christ hath suffred death vpoÌ„ the crosse for him shed his blood for his redemption earnestly remeÌ„bring the benâ—fits he hath thereby giuing him hearty thanks before he doth eat drinke the body blood of our sauiour profitablely to his soules health although he do not receiue the sacrameÌ„t with his mouth In which briefe many causes are alledged for not ministring the coÌ„munion 1. extremity of sicknesse 2. want of due warning 3. lack of coÌ„panie 4. some other iust impedimeÌ„t In supply whereof least the sick party may find him selfe a grieued he is to learnâ— if he haue learned he is to remeÌ„ber that earnest and true repentance of sinnes and a stedfast faith in the merits of Christ his death with a but meditation of all the benefits that come thereby and heartie thanksgiuing to God for the same are an effectuall powerfull true communicating to his soules health though the visible elements be not for that time receiued Nitherto then somuch inquirie as as hath beens made yeeldeth no sufficient proose for their querelous allegation Some other place belike there is or els they are ill bested that without all shew in the world make shew of complaint Were it not for one onely sentence violently wrested they had no colour at all The wordes are vpon a closing point of direction for the communion of the sick In the time of the plague sweat are such other like contagious times of sicknesses or diseases when none of the parish or neiâ—hbours can be got ten to commnnicate with the sicke in their houses for feare of the infection Vpon especiall request of the diseased the minister may lonely communicate with him Where the caucat greatly sets forth the wisdome of God in raising vp the thoughts of his church by kindely prouideing for occurrences whither of health sicknesse or anie contagious disease Sufficient affliction wee may thinke it when the Lord humbleth a man vpon his bed debarreth him accesse vnto the publicke congregation For no doubt in the stirring of the seas one waue ouertaketh not another more busilie then surges of griefe accompany one another in a mans deepe meditation to thinke with himselfe what he is depriued of And the more delight and comfort any one hath tooke in the seale of his assureance the more his soule longeth after it and all little inough he thinkes herein not decetued to strengthen his faith to inlarge his hope and giue him thorough contentment for his present estate Then commeth to his minde what a glad man sometimes the Lord made him when he went with other leading or following them into the house of God and there accompanying them with the voice of singing and praysing as doth a multitude that keepes a feast O Lord of hosts how amiable are thy owellings when he sendeth long wishes after the courts of his God The flight of a sparrow that sluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell more happie then he For they can 〈◊〉 and 〈…〉 the alters of the Lord of â—offs A steaking sigh often falleth from him and that sigh not speechlesse O that he had the wings of a doue theÌ„
as it is quotet by Eusâ—b writing the bistorie of Serapion how falling through peâ—seâ— uutioÌ„ offerinâ— to Iâ—ols he was out off from the church to the terror affrighting of others Good old man hee often desired to be receiued in to the bosome of the church It would not hee No may a â—â—â—eded the request His â—cknesse out enâ—â—â—â— belay 〈◊〉 blasse fâ—â— thâ—â—â— whole dayes depriued of the vse of â—â—â—â—nces the 〈◊〉 to himselfe againe at what time seing how it was with him he grew more instant then euer before to receiue the sacrant out the pledge of his peace made with God the church which no soner obtained but withal most com ortably be finished his life 〈◊〉 thing vsual in those times for such â—â—lay a dying if they made request special earnest suppliant humble request they were allowed that fauour of the coÌ„mnuion that supported with a good hope they might depart hence in peace In the next one the same course was held by the couÌ„cel of Nice where the fathers ganâ—â—in charge according to the auncient rule that the holy coÌ„mnuion should be denied none toward the time of their death This couÌ„cel so auncieÌ„t as it was nigh 1300 yeares ago euen theÌ„ cousessed that this order the church tooke 〈◊〉 retaine was before those times much auncioniar Saâ—i◠〈…〉 long after as wee may obserue in those sermones of time that goe vnder Saint Austin his name As often as any sickenesse or infirmitie shall happen let him that it sicke â—â—â—â—iâ—e the body blood of the Lord. Quoties aliqua infirmitâ—s superuenerit corpus sangusnem ille qui agrotat accipiat August ser de tempore Aegrotis dare oportet fateor sed etiam coraÌ„ agrotiâ— pâ—ssent perage mysteria Iâ— martyr Aegrotis quipe tebant cunam dominicam non negabatâ—â—u Suta Oecolom-Bueâ—r censis Cal. epist. Museut tis de can dom Sine superstitia ouâ— effendicule ut a flaâ— gitat agrotorâ—Ì„ infirmitas nâ—limus sanè obâ—qusam ecclesiaâ— sâ—indâ—re Beca In these latter times Peeter Martyâ— answering this obiection that the â—derament must be ministred to the sicke It must I confesse saith hee be ministred to the sicke But then mightie bee in the presence of the sicke In the life of Oeâ—â—compadius it is written of him The sicke that desire the Lords supper he denied it not them Bucor in his censure alloâ—eth c. to doth M. Caluin in his epistles if the sicke folkes desire it The like doth Muscului and Hiperius If this wee speake of faith M. Beza may be done without superstition and offence and that the weakenesse of the sicke partie doe require it wee would not truely that anie one for such a cause should rent the church by schisme and contention And certainely it seemeth the generall opinion hath been from time to time that if men in their health neede this sacrament much more when they are weakened and spent with sicknesse For it fitteth best when wee are most humble and penitent which commonise in the elect of God is by degrees more or lesse but in a heauy visitation many times our humiliation is wrought most effectually when the conscience almost squezeâ— with a serious consociation offiâ—aâ—â— the body and soule are humbled vnder the mighty hand of God Which may be the case of manie in these times whither excommunicate or suspended from the Lords table or hauing wasted themselues in lawlesse states or conceiuing amuse of our sacraments ministery doctrine c. afterwarâ—es touches in heart seing the grossones of their error vs recover themselues the Lord mightning their eies that they beg with great earnestnes to haue a part in that sacrament visibly whose fellowship poore seduced soules they did either detest or neglect or except against before What ioyes the Lord ministrâ—th his children at such times as in faith and true repentance they receiue these infallible tokens of his gratious loue they onelie knowe whome the Lord hath prepared for that heauenly banquet and what can they tell good heartes yet once againe ere they giue vppe the ghost howe the Lord may yeelde them like comfortes and that with more chéerefulnesse then hitherto he hath done And may it not be hoped that a faithfull Communicant in the very instant twixt life and death séeth in this loue-token the very ioyes of heauen presented vnto him as an effectuall motiue to hasten him hence and to strengthen him in his iourney to his long home The Communion Booke giueth allowance to the Minister to minister to one alone Nothing contrary to Gods word and Christ his institution to minister to one alone at a time for how can it be otherwise But if they meane one alone and alonely as if none else did communicate but the sicke partie bedridden they speake an vntruth For more are required at the Minister his discretion And a very poore body he or she is like a Sparrow on the house top that hath neither wife nor seruant nor friend nor chairewoman nor kéeper to tend and tender him in his sicknesse yea euen in the Plague-time God disfurnisheth not a man of all company but one or other good neighbour he hath beside the Minister whom vnlesse the congregation be prouided of another sufficiently able that may supply his absence the laws of our Church and his owne conscience spare from communicating when the infection is And great reason because if a particular grieued be to be caredfor so are many much rather both of his familie and of the whole parrish least through his vndauisednesse he drawe them into the like contagion Zanch. in Philip 2.27.30 Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi so doe other writers whose names we spare in this argument yea so doth the Rubricke in the Booke of common prayer Can. Eccles 67. and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious But admitting there were not another to communicate with the sicke person is the Minister no body doth not be Etiamsi minimo numero Bâ—cer in Math. 18.19 and that sicke partie make a number though the least of all numbers If but two or thrée agrée vpon earth sayeth our Sauiour c. To minister the Sacrament to one alone doth not stand with eat yee To minister the sacrament to one alone at a time standeth with the words of Christ his institution because Tertullian his rule is true Subiectum est generali speciacle in ipso significatur quia in ipso continetur Tertul. de velaÌ„ virg cap. 5. Particularities are signified vnder that which is generall And therefore in saying eate yée necessarily is implied eate thou vnlesse we shall thinke that when our Sauiour said Baptise ye therefore one alone may not Baptise or praying Pray yée thus therefore one may not pray alone It is faultie that we doe not vse in a generalitie once for
baptisme Tertullian saieth we they haue one faith one God the same Christ the same hope the same sacraments of the lauer of baptisme S. Ierom thus An Apostolicall traditioÌ„ it is which is published in the whole world as the sacraments of baptisme The meaning of which word saieth M. Iunius is that an Apostolicall tradition is nothing els but the doctrine of the Apostles deliuered to the whole church and expouÌ„ding the holie things whereby in baptisme wee are entred into the church Which spéech of Ieroms M. Iunius condemneth not but niterpreteth The sacrameÌ„ts of baptisme for holy things rites as our communion booke there interprets it Wherefore contracting these before mentioned into one briefe as some doe by way of question who demaund thus Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued Wee answer 1. Cor. 15.5 Act. 1.26 This question as commonly all such interrogatiues made thus cunningly is but a snare set to intangle a reply For examples sake Wée read in 1. Corinth 15. that Christ was seene of the 12. Where as in the first of the Acts there were but eleuen for Iudas had hung himselfe Whereupon with a frame of words after the forme of the demaund here prefixed wée may stile our question thus Whither according to the word of God Iudas hauing hung himselfe therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned For in what termes that is proposed so may wee tender this but not without danger and therefore such questions must be cast in a new mould be made in some other forme and fashion then this is here Els wee shall not onely indanger the booke of common prayer but euen by the like choplogick at vnawares peraduenture make worke for Atheists their reprobate contradictions Hoping therefore that men desire to be satisfied and not wrangling at any hand multiplyed our conclusion is thus Wee answer A man hauing beene once baptised and communicating 3. times in a yeare hath no other sacraments to receiue but the Lord his supper which is called sacraments because it is one of the sacraments as also because a man communicateth often as also because there are many coÌ„municants with receiue with him as also because of the seuerall elements bread and wine as also because of the seuerall partes signified by them as also the sacramentall rites annexed to them For all which respects though but vnum totale one intire thing yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes He shall also receiue the sacraments and other rites And againe The sacraments of the bodie blood c. By other rites is thought to insinuate ashes holie water the kissing of the pax and such other like rites vsed in poperie Not so but other rites according to the order in the book prescribed for so the expresse words are of the Rubricke and therefore seing both by law and practise the contrarie is required what reason haue men to wrong out church thus Other rites a man must receiue according to the order in the booke prescribed namely bread and not a water cake leauened not vnleauened onely wine alone for the other element and not wine mingled with water in the morning and not after supper kneeling and so forth for this order our church followeth But thus much he spoken of both these Rubricks Chap 14. The Catechisme of the booke What is required in persons to be baptised Answer Faith and repentance These are the wordes of the Catechisme as it is inlarged in the coÌ„munion booke since it hath been reuiewed But this is more then God in his word requireth For children can haue no faith Rom. 10. Faith cometh by hearing and hearing by preaching IN deede part 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio Aug. de precat merit remiss cap. 27. Idem epist 57. ad Dardanum Nemâ— mibi dicat quod non habet fidem cui mater impertis suam inuoluens â—llam sacrameÌ„to quousque idoâ—eus fiaâ— proprio asseâ—sâ—â— euolutaÌ„ puraÌ„que recipere Berâ—a ferm 66. in Cantica if children can haue no faith as the words in the obiection plainely say then is it true that faith repentance are not to be required But wherefore haue they baptisme if faith and repentance may not be said to be required Is not baptisme the sacrament of faith and repentance Children as hath beene shewd haue no actuall faith but yet as S. Austin well saieth the verie action of baptisme is in some sort a profession of faith Againe in another place God dwelling in children though they know him not when he dwelleth not in elder folkes that know him And S. Bernard stirred at such speches as now are on foote Let none tel mee that a child hath no faith to whom the mother imparteth her own applying it and inrowling it in the sacrament till such time as by it own kind assent it become fit to receiue it open and plaine But more of this in the words following Why are children baptized not being able to performe these that is faith and repentance Answ In the Catechisme They doe performe it by their Sureties This is most absurd and against the word that one man shall beleeue for another and one repent for another The iust shall liue by his owne faith and euery sinner must repent for his owne sinne Neither absurd nor against the word But when proofe wanteth or draweth low then let euery arrow of the quiuer flie Absurd most absurd and can more be added to aggrauate their accusation These may be degrees of comparison in bad English but neither one nor other of them that good degree which Saint Pauls Minister should get vnto him The places in Abacuk and Rom. 1.17 speake of actuall faith by which the iust liue but not of that which the Catechisme intendeth namely the spirit of faith the Sacrament of faith and that which is in steed and supply of faith working by loue the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left which children neither doo nor through imperfection of age can they Let such Texts be vrged against them whom it may concerne against vs it needeth not For as it is euery one 's owne life a man lives so we confesse it is euery ones proper faith which iustifleth But that is no hinderance to a child that liueth by his mother while it is in the wombe nor any let to a babe with whom the Church trauaileth in birth Heming postil in Math. 9. in Dommic 19 post Trinitat Act. 27.24 Anothers faith benefiteth euen an Infidell and that very much we say
Priest the Bishop in Christ his name may will him to receiue But Christ giueth the holy Ghost by imposition of the Bishops hands to the partie that is ordained Minister or Priest Therefore the Bishop in Christ his name may say vnto him Receiue the holy Ghost In vaine and idlie are these words vsed Receiue the holy Ghost in ordination of Ministers because vnlearned asses being made Ministers by theirs returne no more learned from the Bishops then when they went first vnto them This obiection might haue preindiff the Apostles Mira fuit illerum râ—ditas quod tam absolute tantaque curae per trientum edocti noÌ„ minorem insciriam produnt Cal. in Act. 1. Totidem in hae â—uterrogations sunt errores quos verba Ibid who notwithstanding their ordination were no better learned then to aske when Christ would restore the kingdome of Israel c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught and with so great diligence for three yeares they shew no lesse want of knowledge then as if they neuer had heard word So many errors are therefore in this their interrogatiue Secondly Saint Paul giuing rules vnto Timothie and Titus doth describe what manner of persons and how qualified they must be afore they 〈◊〉 â—o ordination namely blâ—â—â—lesse prâ—â—â—t â—haâ—◠〈◊〉 â—oly 〈◊〉 is teâ—th and 〈…〉 vpon â—â—â—asion of which note â—haâ—geth them they should â—ay hâ—â—â—s oâ—r none as neere as they could that were not first inâ—ued with these vertues and giftâ— which had not béene so necessarie a precept if the said vertues or gifts or any of them were then first to haue béene giuen by unposâ—tion of haâ—â—s in the ordination of Bishops and Priests So as neither gift of learning gâ—dlinesse â—â—â—ome or any aboue last mentioned were either bestowed vpoÌ„ the Apostles when Christ said vnto them Receaue the holy Ghost nor vpon Timothis nor any other that was â—â—is three ordained Many lewd and vnsufficient men there are ouer whom these words are pronounced and yet not gifted or graced by the Spirit for ought we can see This obiection striketh at two sorts of men one for want of knowledge the other for want of a vertuous life but while is so doth it shameth the persons it cannot aimihslate their calling For Sacraments are the same administred by them and no â—â—â—ng defectiue though themselues be As for want of knowledge We are to vnderstand it either comparatiuely or absolutely Absolutely that there is no knowledge at all to be found in a man ordained and called to that function were strange and indéede vnlike comparatiuely want of knowledge in respect of others may be the best mans case compared with a better then himselfe at one time or another in one place or another yea it may so fall out and doth in our dayly experience that men growing in years are much inferior to themselues of that Sitanto est mâ—lius quod accipitur quanto est melior per queÌ„ traditur tanto est in accipienti bus baptismoriÌ„â—â—farietas quanâ—o in ministris diâ—ersit as meritorum Aug. Cometra Crescoâ— lib. 3. cap. 6. which they were in middle age when memorie voice and inuention serued them better then now it doth and yet they cease not to be Ministers at what time they are so disabled If the Sacrament faith S. AustinÌ„ be so much the better to him that taketh adheâ—â— is the better by whom it is deliuered there is by so much a varietie of Baptismes in the receiuers as there is diuersitie of worth in Ministers Such â—â—re must he had and we hope is sâ— as Paul requireth in Timothie not to â—ay 〈◊〉 rashly on any Which very â—â—â—â—at argâ—eth that if the Bishop shall ordaine any ouerhastily the calling is lawfull 〈…〉 may be done by such a man in his place For it is ordination by imposition of bands that maketh a Minister without which let his sufficiencie in toongs and other learning be admirable yea incredible we may and doe hold him learned but we doe not account him a Minister whose duetie stands in this that being ordained he is to baptise 2. To Catechize 3. To instruct publikely and as occasion shall serue priuately 4. To offer vp the prayers of the people 5. To remit the sinnes of the penitent and to binde and to retaine the offences of the obstinate 6. To consecrate and distribute the blessed Sacrament of the body and blood of Christ 7. To visite the sicke and to comfort them 8. To blesse those who are ioyned in Matrimonie 9. To praise God for deliuerance of women after child-birth and lastly to burie the dead in a godly manner as the order of our Church requireth Among all which preaching hath a speciall vse whether memoriter by hart at times vpon iust occasion Si prasbyter al 's quis infirmitate prohibente per scipsum non poterit pradicare sanctoruÌ„ patrum homilia recitentur c Concil vasense can â— as God shall inable a man or else a man being not so well prouided by reason of sicknesse or some other lawfull hinderance reading some homilie warranted by authority of our Church For so it is required and of auncient time hath beene practised as appeareth in the daies of Theodosius the younger If a Presbiter or Minister through sicknesse hindring cannot preach of himselfe let certaine homilies of the holy Fathers be recited Lewd and licentions men are not gifted and graced by Gods spirit We confesse with teares that a wicked Minister though his toong be plausible if his life be not agreable the insamie of his losell demeanor blemisheth the glory of his best doctrine such is the weakenes of the people in taking offence though they should not so doe We acknowledge such may be compared to Noahs workemen that made the Ark to saue others theÌ„selues perished in the 〈◊〉 But this 〈…〉 answer who say In the eye of the church it is not a mans learning norâ—â—â—â—â—â— of life for these are qualities in common with other men but ordinanation with imposition of handâ—â— which maketh a minister Ambrose vpon Timothie Imposition of handes are misticall wordes Manus impositi ones verba suÌ„â— mystica quibus confirmatur ad hoc opus electus accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerrâ— Ambros in 1 Timoth. 4. Baptizaut quantum attiâ—et ad visibile ministerium boni mali inuisebiliter autem per cos count est visibile baptisme inuisibilis gratia Aug contra Crescon lib. 2. cap 21. NaziaÌ„ â—râ—t de baptis An solis 〈◊〉 â—â—per 〈◊〉 diffâ—â—â—â—◠〈…〉 contra 〈◊〉 Aug 〈…〉 temperies 〈◊〉 contra Cescon lib. 3. c. 8. by which he that is elected is confirmed vnto the worke receiuing authoritie his conscience bearing witnesse that in stood of the Lord heâ— dâ—â—eth 〈◊〉 offer to sacrifice vnto God Upon his perill be it that will attempt to